ACC ~ John 12 v3a

WHO IS THIS MARY?

ORIGEN There seems then much likeness and some connection about the woman in the four Evangelists. Yet I would say to those who think that all wrote of the same woman, “Do you think that the very same woman who poured precious ointment on Jesus’ head, as Matthew and Mark have related, also anointed his feet with ointment (or”myrrh,” “myrrha”) as Luke and John have related?

But it is not possible that the Evangelists should have contradicted one another in relating about the same woman, since they were perfected in the same understanding and the same spirit and the same mind, and they had been seeking to minister to the welfare of the church. But if anyone thinks it is the same woman in Luke and John, let him tell us if Mary was the woman who is said in Luke to have been a sinner in a city who, learning that Jesus had sat down to meet in a Pharisee’s house, brought an alabaster box of ointment and stood behind his feet weeping, washing his feet with her tears.

It is incredible that Mary, whom Jesus loved, the sister of Martha, who had chosen the better portion, should be said to have been a sinner in the city. And the woman who, according to Matthew and Mark, poured precious ointment on Jesus’ head is not actually written to have been a sinner. But she who according to Luke is described as a sinner did not dare to reach to Christ’s head but washed his feet with her tears—as if scarcely worthy of his very feet—from sorrow that brought about sincere repentance with salvation.

The woman in Luke wails and weeps much so that she may wash Jesus’ feet. But she, who according to John is Mary, is introduced neither as a sinner nor as weeping. Perhaps then one will say that four different women are recorded by the Evangelists. But I rather agree that there were three. There was the one of whom Matthew and Mark wrote in complete agreement. There was also the woman of whom Luke wrote, while John wrote of yet another, differing from the other woman not only in what is written about the ointment but also because Jesus loved Mary and Martha—although she also is related to have been at Bethany like the woman in Matthew and Mark. COMMENTARY ON MATTHEW 77. [1]

[1] AEG 4:302-4*; GCS 38 2 (11):178-80. For the identity of Mary, see also the discussion in Jn 11:2.

HARMONY MAINTAINED

AUGUSTINE Harmony is maintained here between the three Evangelists: Matthew, Mark and John. There is no doubt that they record the same occurrence at Bethany. This is the occasion when the disciples also, as all three mention, murmured against the woman, ostensibly on the ground of her having wasted this very precious ointment. There is the further fact that Matthew and Mark tell us that it was the Lord’s head on which the ointment was poured, while John says it was his feet. This can be shown to involve no contradiction if we apply the principle … that even where the several Evangelists introduce only the one fact each, we should take the case to have been really that both things were elements in the actual occurrence. In the same way, our conclusion with regard to the passage now before us should be that the woman poured the ointment not only on the Lord’s head but also on his feet. HARMONY OF THE GOSPELS 2.79.155. [1]

[1] NPNF 1 6:174**; CSEL 43:262.

SHE DOES NOT PRESUME TO FIRST ANOINT HIS HEAD

CHROMATIUS OF AQUILEIA See the humility of this holy woman. She does not anoint his head but his feet. It is only afterward that she anoints the Lord’s head. Therefore, first she washes his feet and then his head. But she began at his feet so that she might be found worthy to proceed [to anoint] his head. For “those who are humble,” as it is written, “will be exalted, and those who are exalted will be humbled.” [1] … And she wipes his feet not with a towel but with her hair so that she might exhibit even greater service to the Lord. … Allegorically, the woman was anticipating the figure of the church who truly in the fullness of faith brings its devotion to Christ. And this he freely receives as a very precious perfume. SERMON 11.2-3. [2]

[1] Lk 18:14.

[2] CCL 9A: 48-49.

POURING OINTMENT ON JESUS’ FEET

AMBROSE In loving this body, that is, the church, bring water for his feet and kiss his feet, not only pardoning those who have become enmeshed in sin but by your peace giving them harmony and putting them at peace. Pour ointment on his feet, that the whole house wherein Christ reclines at table may be filled with the odor of your ointment, that all at table with him may be pleased with your perfume. In other words, pay honor to the least. LETTER 62 (TO HIS SISTER). [1]

[1] FC 26:395-96*; CSEL 82 3:160.

GIVE YOUR EXCESS TO THE POOR

AUGUSTINE Let us look into the mystery this incident imported. Whatever soul among you wishes to be truly faithful, anoint the feet of the Lord with precious ointment like Mary did. That ointment was righteousness, and therefore it was [exactly] a pound weight: but it was ointment of pure nard, very precious. From his calling it “pistici” [1] we ought to infer that there was some locality from which it derived its preciousness; but this does not exhaust its meaning, and it harmonizes well with a sacramental symbol. The root of the word in the Greek [pistis] is by us called “faith.” You were seeking to work righteousness: “The just shall live by faith.” [2] Anoint the feet of Jesus: follow the Lord’s footsteps by living a good life. Wipe them with your hair: what you have in excess, give to the poor, and then you have wiped the feet of the Lord. For the hair seems to be the superfluous part of the body. You have something to spare of your abundance: it is superfluous to you but necessary for the feet of the Lord. Perhaps on this earth the Lord’s feet are still in need. For of whom but of his members is he yet to say in the end, “Inasmuch as you did it to one of the least of mine, you did it unto me”? [3] You spent what was superfluous for yourselves, but you have done what was grateful to my feet. TRACTATES ON THE GOSPEL OF JOHN 50.6. [4]

[1] The term for “pure nard,” which Augustine provides in the transliterated Greek, is “nardi pistici.” Because pistici, which means trustworthy or authentic, derives from the Greek term for “faith,” which is pistis, Augustine will draw further inferences.

[2] See Rom 1:17.

[3] Mt 25:40.

[4] NPNF 1 7:280*; CCL 36:435.

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